Learners’ Tapestry

דְּתַנְיָא, אָמַר רַבִּי יוֹסֵי: מִפְּנֵי מָה הַכֹּל נֶאֱמָנִין עַל טׇהֳרַת יַיִן וָשֶׁמֶן כׇּל יְמוֹת הַשָּׁנָה — כְּדֵי שֶׁלֹּא יְהֵא כׇּל אֶחָד וְאֶחָד הוֹלֵךְ וּבוֹנֶה בָּמָה לְעַצְמוֹ, וְשׂוֹרֵף פָּרָה אֲדוּמָּה לְעַצְמוֹ.
Rabbi Yosei said: For what reason are all people, i.e., even amei ha’aretz, trusted with regard to the purity of their wine and oil that they bring to the Temple for sacrificial purposes throughout the year? Why is the status of these items not investigated to determine that they were prepared with the necessary regard for ritual purity? In order to avoid schisms among the people, so that each and every individual should not go off and build a private altar for himself and burn a red heifer for himself. Were the Sages to reject sacrificial wine and oil from amei ha’aretz, they would become alienated and go off and create schisms, going so far as to build their own separate temples and bring their own private offerings.

I love all the things that were created at the period of time of hashmashot, I don’t have the quote handy. I love that piece

“שמא יאמר אדם: היאך אני למד תורה מעתה? תלמוד לומר כולם “נתנו מרועה אחד

אין לדבר סוף

Rav Zeira was sitting behind Rav Gidel, and Rav Gidel was sitting before Rav Huna. And as Rav Gidel sat, he said, ‘if one erred and did not mention the supplemental passage of the Sabbath in Birkat Hamazon, he says ‘Blessed are you, Hashem our God, King of the universe, Who gave Sabbaths for contentment to His people, Israel, with love, for a sign and a covenant. Blessed are You, Hashem, Who sanctifies the Sabbath. Rav Huna said to him: Who said this? Rav Gidel replied: Rav. Afterwards he sat and said: if one erred and did not mention the supplemental passage of a festival in Birkat Hamazon, he says the following, ‘Blessed are You, Hashem our God, King of the universe, Who gave festivals to his people, Israel, for gladness and for remembrance. Blessed are You Hashem Who sanctifies Israel and the festival seasons. R. Huna said to him: who said this? Rav Gidel replied: Rav. Afterwards he sat and said:if one erred and did not mention the Rosh Chodesh passage in Birkat Hamazon, he says the following: Blessed are You, Hashem our God, King of the universe, Who gave Rosh Chodesh to His people, Israel, for a remembrance.

Rav Zeira reported this incident and commented regarding the latter ruling:
And I do not know whether [Rav Gidel] mentioned ‘gladness’ in the Rosh Chodesh blessing or he did not mention ‘gladness’ in it. Nor do I recall whether he concluded it with a blessing clause or he did not conclude it with a blessing clause. Nor do I recall whether this ruling was his own or that of his teacher, Rav.

מַר רַבִּי אִילְעַאי, בִּשְׁלֹשָׁה דְּבָרִים אָדָם נִיכָּר: בְּכוֹסוֹ, וּבְכִיסוֹ וּבְכַעְסוֹ. וְאָמְרִי לֵיהּ אַף בְּשַׂחֲקוֹ.
Rabbi Elai said: In three matters a person’s true character is ascertained; in his cup, i.e., his behavior when he drinks; in his pocket, i.e., his conduct in his financial dealings with other people; and in his anger. And some say: A person also reveals his real nature in his laughter

אמר רב יהודה אמר שמואל המקפיד על עירובו אין עירובו עירוב מה שמו עירוב שמו

Rav Yehuda said that Shmuel said: With regard to one who is particular about his eiruv, i.e., that the other people should not eat of the food he contributed, his eiruv is not a valid eiruv. After all, what is its name? Joining [eiruv] is its name, indicating that it must be jointly owned [me’urav] by all the participants in the eiruv. If one person does not allow the other participants to eat of it, it does not belong to all of them and cannot be called an eiruv.

רַבִּי יְהוּדָה אוֹמֵר: אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָּמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר: ״וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ״, ״בֵּיתוֹ״ — זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ: אִם כֵּן, אֵין לַדָּבָר סוֹף.

והייתם נקיים מה’ ומישראל